The earliest time for reading the morning Shema is the same as that for putting on tefillin,¹. (See Chapter 10 section 2) and the time period extends until the end of the first quarter of the day, regardless if the day is long or short. The length of the day is reckoned from daybreak until the stars² are visible.³ (Vilna Gaon) holds that the day is reckoned from sunrise to sunset. Assuming that from daybreak to sunrise is 72 minutes, and from sunset to the visibility of the stars is 72 minutes, the time of reading the Shema is extended by 36 minutes! The commandment is fulfilled in its excellence when it is read in the manner of the Vasikin (these were pious men who treasured the mitzvos) who were careful to read it shortly before sunrise, in order to complete the Shema and its berachos at sunrise, and proceed with the Amidah immediately thereafter. He who is able to accomplish this, will merit great reward. In any case, you must be very careful not to delay [reading Shema] past the first quarter of the day, especially during the summer when the days are long. In our country, the latest time [for reading the Shema] is before seven o'clock [in the morning.]⁴ Nevertheless, as a last resort, if the time limit has passed, you are permitted to read the Shema with its berachos until one third of the day. However, after one third of the day it is forbidden to recite the berachos but the Shema itself may be read at any hour of the day. (Some authorities hold that the berachos⁵ and Pri Chadash. may also be recited the entire day.⁶ may be recited only till noon.)

footnotes: ¹ When there is sufficient light to recognize a slight acquaintance at a distance of six feet, you may read the Shema ² This refers to three medium size stars. ³ The Gra ⁴ This applied to Hungary where the author resided. ⁵ This is the opinion of Rambam ⁶ There is a third opinion that the berachos

The Shema may be read either sitting or standing. However, if you are sitting, you are forbidden to follow the stricter view⁷. which requires one to stand. However, you may not read the Shema while reclining, but if you were already reclining,⁸. you should turn completely on your side and then read it. If you are ill and it is difficult to lie completely on your side, you must nevertheless incline somewhat to one side.

footnotes: ⁷ This is the opinion of Shammai ⁸ And it is difficult for you to sit up. If you are dressed however, you must sit up and read the Shema

Before beginning you should have the intention of fulfilling the commandment to read the Shema, as the Holy One, Blessed is He, commanded us. When saying Shema Yisrael you should concentrate on its meaning [which is:] Hear Israel, Adonoy Who is our God, He is the one God, singular and unique in the heavens and on earth. You should prolong the sound of the ches in the word echad,⁹ should not be prolonged and that this acknowledgement should be included at the end when the daled is prolonged. [to give you enough time in which] to acknowledge the kingship of the Holy One, Blessed is He, over heaven and earth. The sound of the daled should also be prolonged, giving yourself enough time to reflect that the Holy One, Blessed is He, is singular in His world, and rules over the four corners of the universe; but you must not prolong the sounds longer than this. You should be careful not to distort the pronunciation of the word echad by over emphasizing the letters, for some people [actually] distort the word; some say: echa-ad, and others say echadeh. It is better not to prolong the sounds at all, than to prolong them and distort the word. It is customary to say the verse of Shema Yisrael aloud, in order to stimulate your concentration; and to put your right hand over your eyes. After saying echad, pause momentarily and say: Baruch sheim kevod malchuso leolam va'ed, in an undertone (except on Yom Kippur) [because then it is said aloud.] Here too, you must concentrate on the meaning of the words.¹⁰

footnotes: ⁹ Others hold that the ches ¹⁰ I.e., Blessed is His Name, Whose glorious kingdom is forever and ever.

You should pause for a moment and then say: Ve'ahavta (and you shall love). Similarly, between this paragraph and the paragraph of Vehayah im shamo'a, (and it will be if you listen etc.), you should pause momentarily. Similarly, before saying: Vayomer (and He said) you should also pause. You should have the intention, when reciting the paragraph of Vayomer, to fulfil the positive commandment to remember the exodus from Egypt.

The Shema must be read with great exactness from a very carefully edited prayer book. You should make audible to your ears the words uttered by your mouth. Take care not to pronounce an accentuated letter in place of an unaccentuated letter, or an unaccentuated letter in place of an accentuated letter. A short pause should be made whenever this symbol appears, (I). Also when reciting Pesukei D'zimrah,¹¹ it is necessary to follow these rules. The ayin should be clearly enunciated in the word, nishba (swore) so that it does not sound as if you said nishbah, ending with hei.¹², it means “captured” instead of “swore.” Likewise; the zayin in the word tizkeru¹³, to remember. and the zayin in the word uzechartem,¹³, to remember. must be pronounced correctly, so that it does not sound as if it were pronounced like a sin.¹⁴, these words would be from the root liskor, to hire, which would imply that we perform the commandments for the sake of receiving reward.

footnotes: ¹¹ See Chapter 14 above. ¹² If the word ends with hei ¹³ These words are from the root lizkor ¹³ These words are from the root lizkor ¹⁴ When pronounced as a sin

When reading the Shema you may not signal with your eyes,¹⁵ nor move your lips, nor indicate with your fingers;¹⁵ but for the purpose of [fulfilling] a commandment, it is permitted to signal when reading the second paragraph.

footnotes: ¹⁵ For the purpose of communicating with someone. ¹⁵ For the purpose of communicating with someone.

Before reading the Shema, when saying; Vahavi'enu, (and bring us) etc. take the tzitzis of the tallis in your hand and hold them while reading the Shema. They should be held with the left hand, grasped between the ring finger and little finger and held near the heart. When Vayomer, the section concerning tzitzis is read, the tzitzis should also be held in the right hand. When saying Ure'isem oso, (and you will look upon it) touch them to your eyes, look upon them and kiss them. It is customary to kiss them each time the word tzitzis is said. They should be held until the words, Venechemadim la'ad are said; after which they should be kissed and released.

After saying Ani Hashem Elokeichem, you should immediately add the word, emes, without interruption.¹⁶ and emes even though Elokeichem is the concluding word of the Shema. The Chazzan must also say it this way [privately] and when he repeats it, he should say: Hashem Elokeichem emes (Hashem, your God is true.) Everyone must listen attentively to these three words recited by the Chazzan, because these three words complete the two hundred forty-eight words of the Shema, corresponding to the two hundred forty-eight limbs in a man's body. After Shema, we begin saying Veyatziv (and firm) but it is forbidden to repeat the word emes. When praying privately [without a minyan], before reading the Shema, you should say: Eil Melech ne'eman, (Almighty, faithful king) so that these three words will complete the number of two hundred forty-eight.¹⁷

footnotes: ¹⁶ There must be no pause between the words, Elokeichem ¹⁷ Because when praying privately you do not hear the Chazzan’s repetition and so these three words must be added to make up the two hundred forty-eight words.

If you interrupted while reading the Shema, (i. e. from Shema Yisrael till al ha'aretz,) [which is the end of the second paragraph] or if through no fault of yours you were forced to interrupt, for example if you had to go out to relieve yourself, or if excrement were found in the house, and the interruption was of such duration that you would be able to read¹⁸ the entire Shema, you must repeat the Shema from the beginning.¹⁹ must be repeated in this case because the person or place was not fit for reciting the Shema, but if one is forced to interrupt his reading because of robbers, etc. he would not be required to repeat the Shema. (Mishnah Berurah.)

footnotes: ¹⁸ This is measured by the reader himself and not by the time it takes the average person to read. ¹⁹ The Shema

If you had already read the Shema and entered the synagogue and found the congregation reading the Shema, you must read the entire Shema with them, so that it does not appear as though you are unwilling to accept the yoke of the Kingdom of Heaven with the congregation. Your reward [for reading the Shema again], will be that of one who reads the Torah. The same rule applies if you are in a synagogue reciting supplications or verses [of Torah] where interruptions are permitted, (the procedure to follow if you are at a place where interruptions are prohibited, has been previously explained [See Chapter 16: 2.]) and you have not yet read the Shema, you should read it with the congregation but with the intention not to fulfill your obligation [at this time], so that you can read it later with its berachos. This rule also applies to other prayers that the congregation is reciting such as the psalm Tehillah leDavid [Ashrei], and Alenu and the like. Even Piyutim²⁰ are special hymns that are said in some congregations during the Festivals. should be said with them, for you must never separate yourself from the congregation.

footnotes: ²⁰ Piyutim